Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	incense_n	numb_a	31	3	9.7502	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85668	An exposition continued upon the XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, and XXIX, chapters of the prophet Ezekiel, vvith many useful observations thereupon. Delivered at several lectures in London, by William Greenhill.	Greenhill, William, 1591-1671.	1658 (1658)	Wing G1856; Thomason E954_1; ESTC R207608	447,507	627

after hee had gathered them out of the Countries Hee did two things 1 He brought them into a Wildernesse 2 Hee pleaded with them there and the manner of his pleading with them is set down 1 To be face to face 2 So as hee pleaded with their fathers in the wildernesse of the land of Egypt Into the wildernesse of the people Not into Babylon which is called a Wildernesse chap. 19.13 for they were already in Babylon Wildernesse of the People doth not signify desertum inter populos but rather desertum a populis as Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead that is by the resurrection from the dead so into the wildernesse of the people imports into a wildernesse from the people Vatabl. saith there was a wilderness between Chaldea and Judea unto which the Lord alludes as he brought their Fathers out of Egypt into Arabia deserta so he would bring them out of Babylon into that wildernesse Junius sense of this wildernesse is that God would bring them into such a place as all men would fly from propter horriditatem difficultatem soli Others make the meaning of the words to bee that God would bring them into a most miserable estate they thought they should bee best of all if they turned Heathens but this caused God to bring them into a worser condition than they were I incline to take the words litterally rather than metaphorically because hee speaks of bringing and gathering them out from people and Countries and bringing them into the wildernesse which notes motion from place to place and this wilderness is parallell'd with that of the land of Egypt which was real and not metaphorical There will I plead with you Not onely dispute and reason the case with you Vltionem de vobis sumam J●nathan R. David but also deal with you according to your sinnes I will be revenged on you I will execute my judgements upon you As I punished your Fathers when they were in the wildernesse for their sinnes so will I punish you for your sinnes They smarted for their murmuring lusting whoredome Idolatry rebellion ingratitude and so shall you for doing as your Fathers did Face to Face The Rabbies being very propitious to their own Nation interpret these words thus Solus cum solis sine arbittis ne gentes videant saevas qua de vobis sumptu●us sum paenas laetentur Rabb David God alone having them alone separate from the Nations would punish them that they might not see what punishment hee laid upon them and rejoyce thereat but the phrase notes Gods presence and visible manner of punishing them so that it should bee most evident to bee the hand of God As I pleaded with your Fathers in the wilderness of the land of Egypt How God pleaded with them in that wildernesse which belonged to the Egyptians let us search a little 1 Hee pleaded with them speedily Numb 25.1 the people began to commit whoredome with the daughters of Moab and v. 4. the Lord bids Moses take all the heads of the people and hang them up here was quick work So Exod. 32.7.10 Get thee down the people have corrupted themselves let me alone that my wrath may wax hot against them and that I may consume them ver 28. There fell of the people that day about three thousand men 2 Hee pleaded with them severely Numb 21.6 The Lord sent fiery Serpents among the people these bit them so that many dyed Their venemous bitings did so inflame them that they were in a manner burnt to death which was a dreadful judgement before Aaron could take his censer put in incense and make an attonement for the people fourteen thousand and odd were destroyed by the plague Numb 16 46 47 49. which was both sudden and severe pleading with them 3 Immediately hee caused the earth to open her mouth and to swallow up Corah Dathan and Abiram them and all theirs hee sent fire and consumed the two hundred and fifty men that offered incense Numb 16.32 33 35. and so were the fiery Serpents the immediate hand of God 4 Openly Numb 25.4 Take all the heads of the People and hang them up before the Lord against the sun The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them examples 5 Strongly They could not withstand his pleadings his judgements and stroaks were unavoidable Though Moses and Aaron interposed and pleaded hard with God for them yet multitudes of them perished by the sword plague Serpents fire and earth Thus God pleaded with their fathers and so hee would plead with them Nothing secured their Fathers from his judgements and nothing should secure them Not Babylonians or Babylonish gods not their Prophets or Priests not Prayers or Tears Their Fathers fell in the wildernesse and so should they if not by the same judgements yet by those were not much unlike there should bee an Analogy between them Obs 1 When men seek to avoid straits and dangers by sinfull Policy and waies unwarrantable God meets with them and brings them into greater straits and troubles These Elders thought by becomming as the Heathens were that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Nebuchadnezzar but the Lord told them that hee would bring them into a wildernesse where their condition should bee very miserable and worse than in Babylon whatever they had suffered there for God and their religion Jeroboam was in a strait about the peoples sacrificing at Jerusalem if they went up thither he feared they would be so wrought upon as to return to Rhehoboam from whom they had fallen and kill him To expedite himself out of this strait hee took wicked Counsell set up the Calves at Dan and Bethel telling the People the journey to Jerusalem was too long and tedious for them they had God nearer to them and might worship at an easier rate 1 King 12. but for this sinful policy and subtle design God brought him into greater straits and difficulties as you may see chap. 13.4 and the 14.6 10 11 12. his hand was withered heavy tydings denounced against him and his house and his son dyed Saul was in a great strait when the Philistims had invaded him and God would not answer him he would not wait in this case leaving all to God but runnes into an unlawful practice to relieve himself hee consults with the Witch of Endor and is brought into greater and worse straits then before 1 Sam. 28.17 18 19 20. men in our daies have taken wrong courses to extricate themselves out of dangers and troubles and hath not God brought them into a wildernesse into greater intanglements and worse perplexitys than ever before its good to wait upon God and keep his waie then if dangers and deaths do come there is comfort they finde you in Gods way but if out of that they are great evils in themselves and your being

blessings but they minded not the holinesse or honourablenesse of the day and this was hiding their eyes from it 2 When men by their sinful practises prophaned the Sabbaths of the Lord they took no notice thereof they did not tell them of their sins convince them of the wickednesse of their doings but connive and wink at their doings Jer. 17.27 there were those did carry in burdens at the gates of Jerusalem on the Sabbath day which God by Jeremy complained of and threatned the destruction of Jerusalem for but the Priests though they knew and saw these things yet they were silent and this was hiding their eies from the Sabbaths of the Lord. 3 Themselves d●d those things on the Sabbaths which the law of God did not justify Videntes prop●lam Sabbatorum diem contumelia affici opus leg● non permissum perfici in die quietis at quere nolebant cos qui delinquere aud●bant sed veluti c●nniventes ocu●is d●ssimulabant ea videre quae continenter cernebant Prad and they having their pretences and excuses for the same they did not the duties of the Sabbath they did their own pleasure walkt in their own waies and spake their own words contrary to that in Isa 58.13 they did wicked things on that holy day and prophaned the Sabbaths of the Lord vers 8. of this chapter Jer. 23.11 both Prophet and Priest are prophane they did prophanely and so they hid their eies from the Sabbath And I am prophaned amongst them The Prophaning of holy things the holy day and holy name of the Lord are oft mentioned Levit. 22.15 Neh. 3.17 Amos 2.7 Ezek. 20.9.14.22 but here it goes higher and comes to God himself who saith I am prophaned God in his own nature cannot bee prophaned that is incapable of all prophanation but hee is said to bee prophaned when his commands are despised his worship corrupted and evil is spoken of him and his waies God is sanctified when wee fear him in our hearts Isa 8.13 and tremble at his word Isa 66.2 worship him according to his own appointments preserving his worship pure and so live as to cause others to glorify his name 1 Pet. 2.12 Matth. 5.16 when the contrary is done hee is prophaned when men contemn the commands of God break his Laws defile his Sabbaths they prophane the Lord and by such doings cause his name to bee blasphemed by others and in that himself is prophaned Obs 1 That Holy things are to bee kept holy they have violated my Law prophaned mine holy things put no difference between the Holy and Prophane c. This was the evil that holy things were prophaned The Holy Oyle spoken of Exod. 30. must bee kept holy and none must make or compound any like it vers 31 32. so for the holy perfume vers 37. The Passeover was an holy thing and the Lord ordered it so that it might bee kept holy Exod. 12.43 44 48. Strangers and uncircumcised might not eat thereof because that was a defiling of it those who were legally unclean were not to keep the Passeover till they were cleansed Numb 5.2 3. ch 9.6 7. c. they were put off from the fourteenth day of the first month unto the fourteenth day of the second month and so for other of the holy things see what rules God gives and how strict hee was to prevent the prophaning of them Levit. 22.3 4 5 6 7. God threatened to cut off such a soul that should meddle with the holy things being unclean Cut off from Children say some hee should bee without posterity Cut off by an untimely death say others or cut off from God and having inheritance with his people in heaven Hence was it that God committed the Holy things to the charge of the Priests Vide Goodwin Antiqui l. 3. ● 4. Numb 3.28.31 32. and Levites Numb 18.2 3 4 5. and they kept the door of the Lords house 2 Kin. 12.9 and when they were defiled they were not to meddle with the holy things Ezra 2.63 Ezra 44.13 Obs 2 When those are near to God are unfaithful and do not improve their power and interest to preserve the things of God and Ordinances holy its matter of provocation and complaint The Priests here who were officers in his house they dealt unfaithfully and did not to their interest and power lay out themselves to preserve the things of God from prophaning and polluting and that offended the Lord and made him to complain of them Ezek. 44.7 8. God complaines of them there that they brought into his Sanctuary uncircumcised in heart and flesh and polluted it thereby that they did eat fat and bloud which were prohibited most severely Levit. 7.25 26 27. and so broke his Covenant and kept not the charge of his holy things When Nadab and Abihu brought strange fire that is unholy fire such as God commanded not how greatly did it provoke God even so far as to kindle a fire in his wrath and to consume them they were not faithful they defiled themselves their censers and the worship of God with their unholy fire Levit. 10.1 2. you may find the Lord angry with and complaining of some of the Angels of the seven Churches for their unfaithfulnesse and faultinesse this way Revel 2.14 15 16. there God Complaines of the Angel of Pergamos and tells him that hee did not keep out corrupt doctrines that the doctrin of Balaam and the Nicolaitans were suffered amongst them so for the Angel of Thyatira that Jezabel was suffered to teach and seduce the Church and to draw the members thereof to commit fornication and to eat things sacrificed to Idols Here the Lord was offended with the Churches and complaines of them Obs 3 That there is a difference to bee made between person and person when it comes to communion in and participation of holy things It was the Priests sin here that they did not put a difference between the holy and prophane the clean and the unclean This is to bee done both doctrinally and practically 1 Doctrinally the Prophets and Priests were by their teachings to make a difference Jer. 15.19 2 King 13.9 if thou take forth the pretious from the vile then thou shalt bee as my mouth The Vulgar reads it if thou shalt separate the pretious from the vile Si seperaveris pretiosum a vili that is saith Maldonate if thou shalt by thy word sever the elect from the reprobate Pisc Likewise interprets the words doctrinally Si tuis admonitionibus segregari feceris predestinatos a reprob●e Si solis piis proposueris promissiones gratiae meae ad consolandum ipsos non etiam impiis if thou shalt hold out my gratious promises onely for the comfort of the godly and not of the wicked then thou shalt bee as my mouth I will own thee for my faithful servant as having spoken and done what I my self would have spoken and done Ezek. 13.22 God is wroth with the

God being his image and glory and woman represents man and so is his image and glory 5 She is a Crown to her Husband a great ornament unto him Prov. 12.4 6 She is the builder of the house Ruth 4.11 Rachel and Leah did build the house of Israel 7 She is a companion in all conditions the wife of thy youth and the wife of thine age Prov. 5.18 8 Shee is a bosome friend in whom the heart of her Husband may safely trust Prov. 31.11 9 She is an heir of the grace of life together with her Husband 1 Pet. 3.7 These things besides beauty amiablenesse and sweetnesse of nature do indear wives to Husbands and so cause them to eye and minde them the more for Oculos conjicimus in rem ceu personam nob●s charam things or persons which are dear to us our thoughts our eyes are upon where Love is there will bee the eye Christ loved his Church dearly and therefore said Cant. 2.14 Let me see thy countenance the Church was black chap. 1.5 yet the delight of Christs eyes because shee had inward glory beauty excellency so many wives though they bee not outwardly so amiable and beautiful as others yet they may have inward vertues excellencies and those graces which may make them the desires of Husbands eyes if gratious themselves and if such inward attractives bee wanting propriety may do it Every one affects what is his own a peece of Land a House a Ship a Childe that is ones own is more delightful to the owner then what is anothers Doubtlesse Ezekiels wife was amiable vertuous gratious indeared much unto him upon several grounds so that shee was a delight unto and the desire of his eyes else the Lord would not have forbidden him to mourn and weep for her His love was such to her that it would have carried him out strongly thereunto if the Lord had not prohibited it With a stroak The Hebrew is Bemaggepheh which Montanus renders in percussione in striking or by a stroak it s from Nagaph which signifies to beat to smite yea ad internecionem percutere to smite unto death it hath some affinity with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to touch or hurt more lightly but this notes hurting more vehemently and is applied in scripture to Gods striking with extraordinary judgements as Exod. 8.2 I will smite all thy borders with Frogs 1 Sam. 4.2 Israel was smitten before the Philistims 2 Chron. 13.15 God smote Jeroboam and all Israel Exod. 12.29 At midnight the Lord smote all the first-born in the land of Egypt Hence the Nowns Negeph and Maggephah signifie a stroak and the heavy stroaks of God Exod. 9.14 I will at this time send all my Plagues upon thy heart and upon thy servants and upon thy people the word for Plagues is the same with that here the ten Plagues of Egypt were ten stroakes of God sometimes the word is put for that sad stroak of God viz. the Plague Numb 16.46 Hechel Hannageph the Plague is begunne Some think the stroak here was the Plague but whether that an Apoplexy Impostume or Palsy is not set down this onely wee have for certain that it was suddain whatever it was she did not lye long with a pining disease but was suddainly snatched away from Ezekiel Yet neither shalt thou mourn The Jews were wont to honour their dead with great mourning when Aaron dyed they mourned for him thirty daies Numb 20.29 and so many daies they mourned for Moses Deut. 34.8 Joseph mourned forty daies for the death of his Father Jacob in Egypt and seven daies after that in the Land of Canaan Gen. 50.3 10. and seven daies mourning for the dead was the ordinary practice as Ecclesiasticus observes cha 22.12 but Ezekiel is here forbid to mourn at all in a publike and solemn manner The Hebrew word for mourning is Suphad which notes mourning by striking the head or breast and refers most Ad Pompam funebrem Nor weep neither shall thy tears run down The word for weeping in Hebrew is Bacah which signifies weeping cum elevatione vocis as Judges 2.4 Job 2.12 They lift up their voices and wept and herein it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to weep also but silently without noise Weeping oft is a great ease to the heart but Ezekiel must not testify any grief by voice tears or any outward gesture 17 Forbear to cry The Hebrew is Heaneck dom tace clamando hold thy peace from crying The Vulgar is Ingemisce tacens sigh holding thy peace so sigh as none may hear thee Others allow not so much as sighing but read the words thus a gemitu tace let there be no sign of any sigh Make no mourning for the dead The Jews were wont to bewail their dead 2 Chron. 35.24 25. All Judah and Jerusalem mourned for Josiah Jeremy lamented for him and all the singing men and singing women Abraham mourned for Sarah Gen. 23.2 they were wont to cry Ah my Brother Ah my Sister Jerem. 22.18 to cut and make themselves bald in their Lamentations for their dead Jer. 16.6 which was forbid the Priests Levit. 21.5 though they might mourn for their near kindred ibid. v. 23. but Ezekiel must make no mourning he must not put on Sackcloath shave his head or the corners of his beard nor cut his flesh at all he is forbid all funeral pompe and expressions Binde the tire of thine head upon thee It was in practice among the Jews sometimes to cover their heads in their mournings as being unworthy to see the light or any creatures and sometimes to uncover them as not being worthy of any Ornament 2 Sam. 15.32 David and those with him had their heads covered and went weeping Levit. 10.6 When Nadab and Abihu were destroyed by fire and Aaron with his remaining Sonnes had great cause to mourn Moses commands them not to uncover their heads or rend their cloaths clearly demonstrating that that was their custome in their mournings They made bare their heads and laid ashes or earth upon them as you may see 1 Sam. 4.12 Lament 2.10 This Ezekiel might not do hee must not throw off his head tire The word is Peer or Pear which signifies Gloria ornamentum decus what ever the Prophet did wear upon his head hee must keep it on and not lay it aside And put on thy shooes upon thy feet In their mournings and funerals they went bare-foot 2 Sam. 15.30 David was bare-foot when hee went up the ascent of Mount Olivet Antonius Margarita who of a Jew became Christian and writ of the Rites of the Jews saith that the kindred at the death of a friend do tear their garments eat nothing that day in that house but abroad that they eat no flesh drink no wine unlesse it be upon the Sabbath and that they follow the Hearse nudis pedibus To this agrees what Leo Modena hath lately commended to the world The nearest kindred of